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A Muscular Christianity: The Church of Scotland Mission, Gikuyu, and the Question of the Body in Colonial Kenya c1906-c1938.

强健的基督教：苏格兰教会传教团、基库尤和 1906 年至 1938 年殖民地肯尼亚的身体问题。

基本信息

批准号：
ES/T007745/1
负责人：
Tom Cunningham
金额：
$ 13.25万
依托单位：
University of Edinburgh
依托单位国家：
英国
项目类别：
Fellowship
财政年份：
2019
资助国家：
英国
起止时间：
2019 至无数据
项目状态：
已结题

来源：
https://gtr.ukri.org/projects?ref=ES%2FT007745%2F1
关键词：
Muscular Christianity Church Scotland Mission

项目摘要

My research into the history of Scottish missionaries in colonial Kenya aims to examine four key themes.1. Mission and state. I am interested in documenting and analysing the connections between the mission and the Kenya colonial state. Using mission archival material and government records, I establish how the private, non-governmental, Church of Scotland Mission came to occupy a quasi-state role in colonial Kenya, using government funding to gain a monopoly on educational and medical services for the African population. Revealing the official and unofficial links between missionaries and the government prompts reconsideration of the nature of the colonial state in Kenya. It forces a re-evaluation of "where" we think "colonialism" took place in Africa, showing the importance of mission schools and clinics as venues of colonial power. 2. Colonialism, the "everyday," and the "microphysics" of power. My research shows the importance of "everyday", seemingly banal, quotidian, "micro" practices to the mission's project of transformation and Gikuyu experiences of colonial rule. I analyse the mission's attempt to induct Gikuyu into a new physical, material culture and the emphasis placed on things like ablution regimes, "European" architectural styles, clothing, and sport. For the CSM "civilization" was a necessary precursor to Christianisation: they endeavoured to change bodies before they "uplifted" souls. It is relatively well-known that Protestant missions throughout the colonial world undertook "civilising missions" aimed not only at conversion but also changing habits, bodily conduct and appearances; but I argue that this demands a wider understanding of "colonial power": that in discussing what colonialism was - how it was practiced and experienced - we must incorporate "everyday", tactile interventions. 3. Critiquing "uplift." The CSM's project is an example of a particular kind of colonial interventions: those made in the name of "uplift", "improvement" and "development." For example: the CSM's 1920s humanitarian campaign to abolish "female circumcision" in Kenya, and their endeavours to compel the colonial government to introduce welfare regulations to Kenya's infamously brutal labour system. I am interested in how these aspects of mission work provide routes into critically examining "benevolence" as an aspect of colonialism; I am interested in the role missionaries played in the history of what we know today as "international development." I explore the particular kind of racism and eurocentrism that underpinned CSM efforts to "improve" colonised people. Missionary promotional material, for instance, shows the ways CSM rhetoric and practice perpetuated racialised images of Africa as the "dark continent" and White Europeans as "Saviours." Looking at "colonial benevolence" adds much needed nuance to conceptions of colonialism: it opens up ways of appreciating the opportunities colonialism presented as well as its costs; it demonstrates that colonial power did not always manifest itself as violence and coercion. 4. Local actors, deeper histories. The way Gikuyu engaged with the CSM's project had a profound impact on shaping it. My research recovers aspects of the Gikuyu experience of missionary interventions charting the many ways Gikuyu resisted, embraced and adapted missionary practices. To understand why some aspects of the mission's project took hold and others did not I "read" the history of the mission against the backdrop of Gikuyu society and history, using oral evidence together with early twentieth-century anthropological accounts to examine precolonial Gikuyu conceptions of health, self- accomplishment, personhood, and power. I demonstrate that the missionaries could not simply act upon Gikuyu as they wished, and that the mission project was incorporated into local systems. This has ramifications for the study of colonialism generally, demonstrating the importance of the agency of technically "colonised" people.

我对苏格兰传教士在殖民地肯尼亚的历史的研究旨在研究四个关键主题。使命和国家。我有兴趣记录和分析使命与肯尼亚殖民国家之间的联系。使用使命档案材料和政府记录，我建立如何私人的，非政府的，苏格兰教会使命来占据准国家的作用，在殖民地肯尼亚，利用政府的资金，以获得对非洲人口的教育和医疗服务的垄断。揭示传教士和政府之间的官方和非官方联系促使人们重新思考肯尼亚殖民国家的性质。它迫使我们重新评估我们认为“殖民主义”在非洲发生的“地方”，表明使命学校和诊所作为殖民权力场所的重要性。2.殖民主义、“日常生活”和权力的“微观物理学”。我的研究显示了“日常”、看似平庸的、“微观”的做法对使命的改造项目和吉库尤人的殖民统治经历的重要性。我分析了使命试图引导吉库尤进入一个新的物理，物质文化和重点放在像沐浴制度，“欧洲”建筑风格，服装和运动。对于CSM来说，“文明”是基督教化的必要前提：他们在“提升”灵魂之前努力改变身体。这是相对众所周知的新教传教士在整个殖民世界进行“文明使命”，不仅旨在转换，但也改变习惯，身体行为和外观，但我认为，这需要更广泛的理解“殖民权力”：在讨论什么是殖民主义-它是如何实践和经验-我们必须纳入“日常”，触觉干预。3.批评“振奋精神。CSM的项目是一种特殊的殖民干预的例子：那些以“提升”、“改善”和“发展”的名义进行的干预。“例如：1920年代，CSM发起了废除肯尼亚“女性割礼”的人道主义运动，并努力迫使殖民政府对肯尼亚臭名昭著的残酷劳动制度引入福利法规。我感兴趣的是这些方面的使命工作如何提供路线，以批判性地审查“仁爱”作为殖民主义的一个方面;我感兴趣的是传教士在历史上所发挥的作用，我们今天所知道的“国际发展”。我探讨了特殊类型的种族主义和欧洲中心主义，支持CSM努力“改善”殖民地人民。例如，传教士的宣传材料显示了CSM的言论和做法是如何使非洲作为“黑暗大陆”和白色欧洲人作为“救世主”的种族主义形象永久化的。“审视“殖民仁慈”为殖民主义的概念增添了亟需的细微差别：它开辟了欣赏殖民主义所提供的机会及其代价的途径;它表明殖民权力并不总是表现为暴力和胁迫。4.当地演员，更深层次的历史。吉库尤人参与CSM项目的方式对它的形成产生了深远的影响。我的研究恢复了吉库尤人在传教士干预方面的经验，绘制了吉库尤人抵制、接受和适应传教士做法的许多方式。为了理解为什么这个使命计划的某些方面得到了认可，而另一些方面却没有，我以吉库尤人的社会和历史为背景，“阅读”了这个使命的历史，利用口头证据和20世纪早期的人类学记录，考察了殖民前吉库尤人对健康、自我成就、人格和权力的概念。我证明了传教士不能简单地按照他们的意愿对吉库尤人采取行动，而且使命项目被纳入了当地的系统。这对殖民主义的研究产生了影响，证明了技术上“殖民”人民的重要性。